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CHAPTER III
HAMKA’S THOUGHTS ABOUT HAPPINEES IN TAFSI>R AL-AZHA<R
A. Biografy and Works of HAMKA
Haji Abdul Malik Kari>m Abdulla<h, known as Buya Hamka, was born
on 14 Muh{arra<m 1326 H or February 1, 1908 M at Nagari Sungai Batang,
Kampung Molek edge Maninjau (PSH Editorial Team, 1984: 51). His father,
Haji Rasul known as Doctor Shai>kh Haji Abdul Kari>m Amrulla<h, was a
wealthy man, intelligent and respected as a great scholar as well as reformers
in Minangkabau1. Doctor Haji Abdul Kago<im was the leader of the pesantren
"Sumatra Thawalib" in Padang Panjang2.
Being seven year old child (1915 M) he was inserted in the village
school and in the evening, he studied the Qur'an with his own father util
finished (h{atam) al-Quran. In 1916-1923 M, he studied religion at school
"Diniyah School" and in his father’s boarding school. His teachers were
Parabek Shai>kh Musa< Ibrahi>m, Abdul H{ami>d and the Tengku Muda and
Labbay Zainuddi>n. At the time Padang region was crowded with the
prosecution Islamic religion studies, under the leadership of his own father3.
Hamka had just entered the village school for three years at religious
schools in Padang Panjang and Parabek (near Bukit Tinggi). He began to
study of Arabic language and literature. Since a young age Hamka was known
as someone who enjoyed wandering. Young Hamka migrated to Java at the
age of sixteen years, to study with on HOS.4
1 Tim Penulis IAIN Syarif Hidayatulla<h, Ensiklopedia Islam Indonesia (Jakarta: Djambatan,
1992), p. 284.1 2 Rusydi, Pribadi dan Martabat Buya Prof. Dr. Hamka (Jakarta: Pustaka Panjimas, 1983), p.
1. 3 Tim Penulis IAIN Syarif Hidayatulla<h,. op. Cit, p. 25.
4 Cokroaminoto, RM. Suryopranoto, Ki Bagus Hadikusumo and H. Fakhrudi>n in Yogyakarta.
Around 1924 M. He also learned a lot from his brother-in-law, Buya AR. Sutan Mansur, who was then
36
In 1935 M he returned to Padang Panjang. The time began to appear
and grow his talent as a writer. In early 1927, Hamka at nine years OD had
sailed first pilgrimage. He had held hajj for seven times. He had dared to
make a speech and give fatwa at the age of seventeen years, and he had begun
to involve Muhammadiyah Congress in Solo, which was exactly in 1928 M at
the age of 20 years old. At that age his first essay was published as a book,
entitled, which "The Sabarua<h” is a romance story.
As he grew adult, Hamka married to Siti Rohmah, with 10 childrens.
From his first wife, nine children were married, but his wife finally died on
January 1, 1972 in Jakarta. Then he married again with Hj. Siti H{adijah, who
came from Cirebon (West Java), she was faithful with him until the last
moment of his life5.
1. Education of Hamka
In the history of his life, Hamka was known as great scholars, writers
and leading intellectuals. His essay books were more than 133 book titles .
Some of these were well-known: "Di Bawah Lindungan Ka’bah,
Tenggelamnya Kapal Van Der Wijek, Ayahku, Tasawuf Modern, Tafsi>r Al-
Azha<r 30 juz ", and many more6.
The course of his life in civil society organizations had repeatedly
elected him to the board of Muh{ammadiyah leaders and in the 1955 elections,
he were elected to be DPR, but Hamka had previously said not willing it.
Hamka was a successful self-taught character, rich in knowledge and
experience. He was famous not only in domestic but also in some Islamic
countries.
the voorzitter (chairman) Muhammadiyah branch of Pekalongan. See, Tim Penulis IAIN Syarif
Hidayatullah, Ensiklopedia Islam Indonesia., p. 26. 5 Rusydi, Pribadi dan Martabat Buya Prof. Dr. Hamka (Jakarta: Pustaka Panjimas, 1983),
p.2. 6 Irfan Hamka, Ayah (Kisah Buya Hamka), (Jakarta: Republika, 2013), p. 43.
37
During his life he received a doctorate twice. The first is respect for
his services to Islamic broadcasting, at the beginning of 1959, Al-Azhar
University conferred the degree Ustadziyah Fakhriyah (Doctorate Honoris
Causa), the second time on Saturday, June 6, 1974, as he obtained a PhD in
literature in Malaysia again7. On his day, towards the end of his life, Hamka
was sick and were treated at RSPP, he had just finished reading the Qur'an8
and then blew his last breath at 16:41 pm on Friday July 24, 1981, and it was
coincided with the holy month of Ramadan. He dead at the age of 73 years
less than seven days.9
2. Socio-Political Setting of Hamka
Hamka real politics began when Hamka was in Medan, after Japan
entered into the region of East Sumatra, as well as when Japan lifted him as an
adviser. Japan later appointed him as Syuo Sangikai and Tjuo Sangii>n to East
Sumatra region and Sumatra, which became the advisor of Tyokan (Governor)
of East Sumatra, Lieutenant General T. Nakashima.
Political gait that causes political tragedy for Hamka, he got a very
painful heart. He was accused of being members of the movement
"collaborators" by Japan, someone who was willing to work together or help
the enemy. When he withdrew from politics gait during the Japanese
occupation in the East Sumatra, it would be a terrible tragedy that coloring a
7 Ibid, p. 246.
8 Hamka was always finishsing reading the Qur'an every 5-7 days and every day during the
holy month of Ramadan. At that time end was remained in the position as advisor to the central
leadership of Muhammadiyah. 9 Hamka, Studi Islam, (Jakarta: Pustaka Panjimas, 1982), p. 6-8.
38
label as "sycophants" and "night run" (return to my hometown in Maninjau).
The labeling caused the hurt in his heart10
.
Since, his arriving in aur Tajungkang Hamka (Bukittinggi) on
December 14, 1945, Hamka was not directly practicing political networks, but
doing tabli>gh activities away from the center of the revolution, such as Riau,
Kuatan, outside the city of Padang and so on. with his expertise in this tabligh,
then Hamka was known better by centerpeople than uptown settlers. At that
time the country were people thirsty of revolutionary leader to encourage
them, Hamka was able to provide relief to the people.
The popularity of capital was quite established well among the country
people that started animating soul. When the National Defense Front (FPN)
was formally constituted in West Sumatra on August 14, 1947, it was
relatively easy to Hamka be elected as a chairman. In a political career,
Hamka moved to Jakarta, finally Mashumi appointed a member of its party
and in 1955 he was elected to the constituent representative of Mashumi party
in elections to the Central Java region. But in the political career, Hamka
faced manypolitical enemies11
.
As the final phase of his life, then he was submissive in the clerical
world, in addition to continuously carry out its activities in writing. On 27
July 1975, Hamka was appointed as the chairman of the Majlis Ulama
Indonesia (MUI) and was re-elected in the 2nd period at the end of May 1980.
But a year later, on May 18, 1981, Hamka resigned dealing with the problem
of disagreements with the Ministry of Religious Affairs of the Republic of
10
Muhammad Damami, Tasawuf Positif (dalam pemikiran Hamka), (Yogyakarta: Fajar
Pustaka Baru, 2000), p. 73. 11
Sahiron Syamsuddin, Hamka Political As Expressed in His Tafsir Al-Azhar, (Jakarta:
PERMIKA Montreal LPMI, 1997), p. 246.
39
Indonesia in terms of fatwa regarding to the presence of Muslims in the
celebration of Christmas12
.
After passing through the twists and turns, the pounding waves,
tides and bitter sweetness of life and living, Hamka position had managed
to achieve as a "poet" and "scholars".
3. Works of Hamka
The results of writing that have been achieved by Hamka during
his career authorship, has spawned many books that and coloring
beautifully the discourse of Islamic reform in Indonesia. Essays were in
the form of literature, magazines rubric, religious. Some of the works of
Hamka that can author mention as follow:
1. Khatibul ummah, jilid 1-3 yang ditulis dalam huruf Arab.
2. Si Sabariah (1928)
3. Pembela Islam (Tarikh Saidina Abu Bakar Shidiq), tahun 1929
4. Adat Minangkabau dan Agama Islam (1929)
5. Ringkasan Tarikh Umat Islam (1929)
6. Kepentingan melakukan tabligh (1929)
7. Hikmat Isra’ dan Mikraj
8. Arkanul Islam (1932) di Makasar
9. Lailal Majnun (1932) Balai Pustaka
10. Majalah “Tentera” (4 nomor) 1932, di Makasar
11. Majalah “Al-Mahdi” (9 nomor) 1932, di Makasar
12. Mati Mengandung Malu (salinan Al-Manfaluthi), 1934.
13. Di Bawah Lindungan Ka’bah (1936) Pedoman Masyarakat,
Balai Pustaka.
12
Ibid, p. 78.
40
14. Tenggelamnya Kapal Van Der Wijek (1937), Pedoman
Masyarakat, Balai Pustaka.
15. Di Dalam Lembah Kehidupan (1939), Pedoman Masyarakat,
Balai Pustaka.
16. Merantau ke Deli (1940), Pedoman Masyarakat, Toko Buku
Syarkawi.
17. Margaretta Gaithier (terjemahan) 1940.
18. Tuan Direktur (1939).
19. Dijemput Mamaknya (1939).
20. Keadilan Ilahy (1939).
21. Tasawuf Modern (1939).
22. Falsafah Hidup (1939).
23. Lembaga Hidup (1940).
24. Lembaga Budi (1940).
25. Majalah “Semangat Islam” (Zaman Jepun, 1943).
26. Majalah “Menara” (Terbit di Padang Panjang), sesudah
revolusi 1946.
27. Negara Islam (1946)
28. Islam dan Demokrasi (1946).
29. Revolusi Pemikiran (1946).
30. Revolusi Agama (1946).
31. Adat Minangkabau Menghadapi Revolusi (1946).
32. Dibantingkan Ombak Masyarakat (1946).
33. Di dalam Lembah Cita-cita (1946).
34. Sesudah Naskah Reville (1947).
35. Pidato Pembelaan Peristiwa Tiga Maret (1947).
36. Menunggu Beduk Berbunyi (1949), di Bukittinggi
37. Ayahku (1950), di Jakarta.
38. Mandi Cahaya di Tanah Suci (1950).
41
39. Mengembara di Lembah Nyl (1950).
40. Ditepi Sungai Dajlah (1950).
41. Kenangan-kenangan Hidup (vol. 1-4), autobiografi sejak lahir
1908 sampai tahun 1950.
42. Sejarah Umat Islam, jilid 1-4, ditulis tahun 1938 sampai 1950.
43. Pedoman Mubaligh Islam. cet. 1 (1937), cet. 2 (1950).
44. Pelajaran Agama Islam (1956).
45. Perkembangan Tasawuf dari Abad ke Abad (1952).
46. Empat Bulan di Amerika, jilid 1 & 2 (1953).
47. Pengaruh Ajaran Muhammad Abduh di Indonesia (pidato di
Cairo 1958).
48. Soal Jawab (1960), disalin dari karangan majalah Gema Islam
49. Dari Perbendaharaan Lama (19630, dicetak oleh M. Arbie
Medan.
50. Lembaga Hikmat (1953), Bulan Bintang Jakarta.
51. Islam dan Kebatinan (1972), Bulan Bintang.
52. Fakta dan Khayal Tuanku Rao (1970).
53. Sayid Jamaludin Al-Afghany (1965), Bulan Bintang.
54. Ekspansi Ideologi Islam (1950)
55. Keadilan Sosial dalam Islam (1950)
56. Cita-cita Kenegaraan dalam Ajaran Islam (kuliah umum di
Universiti Keristan, 1970).
57. Studi Islam (1973), Penerbit Panji Masyarakat.
58. Himpunan Khutbah-khutbah.
59. Urat Tunggang Pancasila.
60. Do’a-do’a Rasulullah SAW (1974).
61. Sejarah Islam di Sumatera.
62. Bohong di Dunia.
63. Mahammadiyah di Minangkabau (1975)
42
64. Pandangan Hidup Muslim (1960).
65. Kedudukan Perempuan dalam Islam (1973).
66. Tafsir Al-Azhar Juz 1-30.
Some works that are still remembered and best-selling until now, and
have been printed over and over again are Tasawuf Modern, Falsafah Hidup,
Lembaga Hidup, Lembaga Budi, Sejarah Umat Islam, especially the book
"Tafsi>r Al-Azha<r 30 chapters"
Having regard to the recurrence of mold above, it indicates that the
books are enough to get attention and responses from the public, especially
the book "Tafsi>r Al-Azha<r 30 chapters" as the subject of the authors’s study.
B. The History of Tafsi>r Al-Azha<r
In 1960 it began at the dawn recitation or lecture at Al-Azha<r Mosque,
Hamka gave lessons Tafsi>r of Al-Qur’an every time in his lecturing the
morning. Tafsi>r Al-Quran lecture given in the early morning had been
published and broadcasted in the Gema Islam in 1962, originated from
chapters 18, in order to quickly finish load. Interpretations in the fit were
named by Tafsi>r Al-Azha<r, which is the name that matches the name of
Masjid occupied the Al-Azha<r Mosque, where he worked a leader.13
Hamka had provided information about the history of Tafsi>r Al-Azha<r,
when he gave tafsir lecture after Fajr prayer in the mosque of Al-Azha<r. The
colleges were groups from various regions across Indonesia and, therefore,
magazine Gema Islam since January 1962 ultimately issued a magazine
containing all activities at Al-Azha<r mosque.
Based on a proposal from the Administration Magazine, Yusuf Haji
Ahmad, every lesson and lecture "Tafsi>r" at shubuh would be published in the
magazine Gema Islam. In the magazine he gave the name of that tafsi>r as
13
Nasir Tamara, Hamka di Mata Hati Umat, (Jakarta: Sinar Harapan, 1984), p. 242.
43
Tafsi>r Al-Azha<r, because this tafsi>r was born in the Great Mosque of Al-
Azha<r, and the name was given by Shai>kh Jami 'Al-Azha<r himelf14
.
In December 1960, Dr. Mahmoud Syaltout and Dr. Muhammad Al-
Bahy> were visiting Indonesia. When Dr. Syaltout spoke, that he gave the
name of the mosque, Hamka with the name Al-Azha<r15 accompanied by a
Tafa'ul so the mosque became Al-Azha<r University in Indonesia.
After functioning mosque of Al-Azha<r, the political atmosphere had
been described since the first began to emerge. PKI parties in discredited the
people who were not in line with their growing wisdom. Al-Azha<r mosque
had come into their political objectives, and accused of being a nest of Neo
Mashumi and Hamkaisme. It made things worse to worse when the publisher
used Flag Society in 1960 and ran an article by Muhammad H{atta on "Our
Democracy". Hamka himself understood the reason, what would be received
by the Flag Society when was loaded article. But it did not make Hamka
afraid for him; it was one effort in upholding the mandate championed by
Muhammad H{atta.
Unexpectedly, Monday 12 Ramadan 1383 AH coincided with the
January 27, 1964, shortly after Hamka gave recitals in front of more than 100
people at the Mosque of al-Azha<r, he was arrested by officers later entering
the custody. As a political prisoner, Hamka was placed in a vacation home in
the area of the peak, ie Bungalow Herlina <, Harjuna <, Brimob Megamendung
bungalows, and Cimacan rooms of police custody. At that moment Hamka
had the opportunity and the time to write Tafsi>r Al-Azha<r16.
14
Hamka, Tafsir Al-Azhar, Juz 1, (Jakarta: Pustaka Panjimas, 1982), p.48. 15
Irfan Hamka,. Op. Cit, p. 247. 16
Abdullah Hadziq. MA. Dekkripsi tentang Tafsi>r Al-Qur’a<n Abad XX, Jurnal Teologi, Edisi
Desember No. 16, (Semarang: Fakultas Usuluddin IAIN Walisongo, 1992), p. 23-24.
44
Various Lessons in getting long custody, especially regarding to the
writing of Tafsi>r Al-Azha<r, Hamka said: "But Besides their hearts have been
satisfied, the Lord God has completed, what in spoken in letter-Tagha>bun At
paragraph 11, namely that all the calamities that befall man is with Allah
alone. If the man promises to be faithful to Allah, Allah will give him
guidance.
But God wills other. He was separated for 2 years from his wife and
children, but during the two years he had been utilized as possible to finish
writing the Tafsi>r Al-Azha<r. With the instructions and guidance of Allah
before he was moved to jail, the interpretation of the Qur'an Juz 30 had been
completed17
.
The recognition and the review above show that the presence of him in
custody turned out to have a huge benefit in completing the work on this
tafsi>r. It has now been given the name of Tafsi>r Al-Azha<r.
C. Term on Happines Verses in Tafsi>r Al-Azha<r
In the Qur'an, the verses that explain quite a lot and spread happiness
in a variety of letters, these verses are explained in accordance with the
phenomena that occur in life in today's society. The following authors will be
quoting the verses that describe happiness , but in this thesis will not show the
entire paragraph , but some verses are considered to represent the other verses
, There are some words in the Qur'an as : أفلح, حياة الطيب السعادة , فاز ,
مسرورا, فرح . So I'm going to take the verses of every term that has been
17
Irfan Hamka,. Op. Cit, p. 53.
45
mentioned, namely: السعاده (QS. Hu>d . Verses 105 and 108), أفلح (QS. Ta< Ha<
verse 64 , Sura . Mu'minu<n 8 .QS. Al – A’la He was 14, QS . Al- Shamsh ,
QS . Al - Baqarah189) and other verses that support, فاز (QS. al-Baqarah 185
, QS. Al–Ah{za<b 71, of the words that have had different meanings, there is a
meaning : victory , triumph , joy , happiness , good luck and others.18
1. As-Sa’a>dah )السعادة(
19
“The day it arrives, no soul shall speak except by His
leave: of those (gathered) some will be wretched and
some will be blessed”.20
(QS. Hu>d 11: 105)
The verse above is explains the occurrence which can be do in
the end of life. We can imagine what the terrifying day that will be
come. The day is impossible to delay. The day is promised hence the
time has decided. Therefore, there is no people who can open their
mouth because of it’s the day. Allah who will be judges every people.
There is no mouth which is open and talk. Gabriel and the other angels
stand up for a line, but there is no angel who brave to talk. For this
18
Muh{ammad Fua<d ‘Abdul Baqi>, Mu’jam Al-Fahras li Al-Fa<d Al-Qur’a<n Al-Kari>m, (Darul Fikr, 1981),
19 QS. Hu>d 11: 105.
20 Abdullah Yu>suf ‘Ali, The Holy Qur’an Text and Translation, (Kuala Lumpur: Islamic
Book Trust, 2005)., p. 264.
46
judge will be finds the final decision; becomes a lucky man or unlucky
man.
We cannot imagine to waiting for the big decision. For that
time is the accounting the destiny. The amount of the deed in the
world is it will be gets the forgiveness or no, which one the heavier
and where is will be placed. The verses above is explain that someone
will be placed accordance his deed. And the other verse is the
explanation of its verse.
21
“And those who are blessed shall be in the Garden: they
will dwell therin for all the time thet the heavens and the
earth endure, except as your Lord wills: a gift without
break”.22
(QS. Hu>d. 11:108)
In this verse, Hamka explains that all of things is based on
commendable, deed, and faith which are construct in the human living
and also credence to Allah. Hence, the luxury of Allah to human
being is uncountable things. And the other verses also explain about
some of the eternal luxury.
21
QS. Hu>d 11: 108 22
Abdullah Yu>suf ‘Ali., Op. Cit. p. 264
47
23
“The parable of those who spend their substance in the
way of Allah is that of a grain of corn: it grows seven ears,
and each ear has a hundred grains. Allah gives manifold
increase to whom He pleases and Allah cares for all and
He knows all things”.24
(QS. Al- Baqarah 2: 261)
“The example of those who spend of their wealth in divine service
is similar to sown individual grains of corn growing seven auricles,
each auricle carrying a hundred grains. And Allah thankfully
reimburses multi-fold to whom He will, and Allah is Wasi‘un, His
grace abounds in the universe, and He is Alimun.”
Can be conclude from these verses that all of things in the
depending of Allah. The happiness can be reach by the effort of people
based on his deed and faith..
23
QS. Al-Baqarah 2: 261 24
Abdullah Yu>suf ‘Ali,. Op. Cit, p. 56.
48
2. Aflaha )أفلح(
Term فلح in the Koran, as many as 4425 verses (Surah
Mu’minu>n: 8, 17, 102, QS. Al-A'la: 14, QS. Ta< Ha<: 64 and 69, QS.
Al-Shamsh: 9, QS. Al-Kahf: 20, QS.Al-Baqarah: 5, 189, QS. Al-
Imra<n: 104, 130, 157 and 200, QS. Al-Ma<idah: 35, 90, and 100, QS .
Al-A'ra<f: 7, QS. Al-Anfa<l: 8 QS. Al-H{ajj: 22, QS. Al-Nu>r: 24, 51, QS.
Al-Jumu'ah: 62, QS. Al-An'a<m : 21 and 135, QS. Yu>nus: 17, 77 and
69, QS. Yu>suf: 23, QS. Al-Qas{as{: 37, 67 and 82, QS. Al-Nah{l: 116,
QS. Al-Tawbah: 88, QS . Al-Ru>m: 38, QS. Luqma<n: 5, QS.Al-
Muja<dalah: 22, QS. Al-H{ashr: 9, QS. Tagha<bun: 16). However, the
authors do not write all the above paragraph, I'll just take some of the
few verses.
26
“The believers must (eventually) win through. Those
who humble themselves in their prayers;. Who avoid
vain talk;. Who are active in deeds of charity;. Who
abstain from sex”.27
(QS. Al-Mu’minu >n 23: 1-5)
25
Muh{ammad Fua<d ‘Abdul Baqi>, Mu’jam Al-Fahras li Al-Fa<d Al-Qur’a<n Al-Kari>m, (Darul Fikr, 1981)
26 QS. Al-Mu’minu >n 23: 1-5.
27 Abdullah Yu>suf ‘Ali,. Op. Cit. p. 407.
49
The term successful in this term as the proof that the struggle
to face the enemy or to face some obstacles. Someone who called by
success is people who has the struggle to achieve the final destiny.
Some of the problems are have to handle well to be winner. Someone
has some enemies, so that one of the sign to escape the higher prestige.
Some of obstacles is divided into two person; the private which
is on the own soul. The heart of people wants to success,
magnificence, and has a high position. But the desire is invite him to
down. As if there is no the hand grip, he will be give up for the
successfulness
Therefore, this verse is explained the commentary that the
success is gotten by the faith person. Word “qad” which is placed in
front of fi’il madhi (Aflaha), grammatically its show the certain reason,
then Qad is means “actually”. Believe from the God as the certain way
to absolve from the desire. Some of the experiences which are we have
done it shows there is a divine dominance. The divine dominance is
decided. The belief is just in the heart is not enough without action.
The faith is makes someone do something not only just in talking. It’s
better to follow as the proof and homage. Some of the proofs is
strengthened the faith. Between faith and deed is consolidates each
other. Increase the deed will increase the faith. Increase the faith will
increase the infatuated the soul.
Therefore, its shows the sixth of the obligation which is has to
be done as the proof of faith. If all of the condition is done, he will
win. Become the winner to manage the own emotional. And the
successful person will be placed in jannah al-Firdaus. Some of the
50
condition on the own successful are, first, praying. Second, reject all
of forbidden things; third, give the tax, Forth, keeps on his desire.
Fifth, keep on the praying time.
The word أفلح also explained in al-Shams:
28
“Truly he succeeds that purifies it“.29
(QS. Al-Shamsh
91: 9)
The meaning of the verse, Successful indeed will be endowed
with the attribute of self- reproach and himself, it is purring the soul
both of from inside and outside. It’s mean, purring outside from najis,
both of big and small h{adas. And his soul is also purring from several
heart diseases. The worst disease is considered as an ally of Allah.
30
“O you who believe! Intoxicants and gambling,
(dedication of) stones, and (divination by) arrows, are an
abomination-of Satan’s handwork; eschew such
28
QS. Al-Shamsh 91: 9 29
Abdullah Yu>suf ‘Ali,. Op. Cit, p. 789. 30
QS. Al-Ma <’idah 5: 90.
51
(abomination), that you may prosper”.31
(QS. Al-
Ma<’idah 5: 90)
The verse above means:
1. Intoxicants is forbidden. It’s because makes intoxicated and
losing the mind. It’s also because of the intoxicants is has more the
dangerous thing than the functions.
2. gambling is forbidden. For all of the gambling this is letting
slide the time and gets bet. By the gambling its causes the fight one
and each other and forgotten the God, including to prayer.
3. Azlam is the cup or a cut of wood which using by jahiliyah
civilization. Azlam is including into fasik.
4. The stone altars or columns on which oil is poured for
consecration or on which meat is sacrificed for idols, because the
giving to the idol is musyrik. All of deeds is farer from the God.
The other verse by term of أفلح is:
32
“Say; “Not equal are things that are bad and things that
are good, even though the abundance of the bad may
31
Abdullah Yu>suf ‘Ali., Op. Cit. p. 134. 32
QS. Al-Ma <’idah, 5:100.
52
dazzle you: so fear Allah, O you that understand; that
(so) you may prosper”.33
.( QS. Al-Ma<’idah, 5:100)
The explanation of the verses above is the obligation to good
fearing for every Muslim who has the good mind. By the good mind,
people can differentiate between the bad and good things. By the mind
also, people can strengthen the heart from the harassment of evil. The
intellectual person will get the high level. The reason of it is they use
their mind to increase their faith. On the contrary, if the smart person
but does not have faith; he will fare from the God. All of things is back
into the pure willing to becomes better.
…...
34
………..”And that they should not strike their feet in order
to draw attention to their hidden ornaments. And O you
believers! Turn you all together towards Allah, that you
may attain Bliss“.35
( QS. Al-Nu>r 24: 31.)
The happiness above is gotten from the woman who can keep
her faith well. The obligation of the woman is close all the genitals
except into her makhrom. The genitals of woman is including into
some of the jewelry which is used. As the explain in the asbab an
Nuzul for this verse. Ibnu Abi Hatim said from Muqatil that they gets
33
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 136. 34
QS. Al-Nu>r 24: 31. 35
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 423-424.
53
the news from Jabir bin Abdillah says that Asma’ binti Martsad when
she in her date palm garden. Suddenly, some of bare girls enter to the
garden by using some jewelry. So that looks of their jewelry on their
foot, chest, and also their hair. Then Asma’ said, “Say to some girls
who has faith, to keep their seeing, and do not visible their genitals.””
Ibnu Jarir said from the person who lived in Hadharat that the
girls who take some of jewelry from the silver, the kumala stone, then
she trough the groups of some people and she actuate her foot and
product the sound, then Allah reveal the verses; “When the prayer is
concluded then disperse and spread about and make it your aim to seek
the bounty of Providence,…...
36
“And when the prayer is finished then my you disperse
headlong, to it, and leave you sending. Say: “the
(blessing)from the presenceof Allah is better than any
amusement or bargain! And Allah is the best to provide
(for all needs)”.37
(QS. Al-Jum’ah 62: 10)
The explanation of the verse above is when someone hears the
asking of praying then he has to leave his job and allow coming back
after the praying has done. Allah gives the luckiness to His slave to
follow His asking. Some of the scholar said that “who want to trade
after done the Friday praying, he will gets the luckiness 70 times from
the God.” In the verse above Allah gives the example to the trade, but
36
QS. Al-Jum’ah 62: 10. 37
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 706.
54
the point is not only for the trade activity but also all of the activity of
business to leave when the asking of praying comes. It means that the
obligatory of the slave is to always remain his God. After do the
obligatory to the God has done, he also has to do the obligatory to the
human being, his family.
38
But she in whose house he was, sought to seduce him from
his (true) self; she fastened the doors, and said: “now come, you (dear one)!” He said: “Allah forbid! Truly (your
husband) is my lord! He made my sojourn agreeable! Truly to
no good come those who do writing!”.39
( QS. Yu>suf 12: 23)
So we can conclude, yusuf means, namely that he looked for
refuge in Allah, in order that he should not fall for this temptation.
Although yusuf was in so favorable circumstances, but he was not
tempted by all of it, because of the fear of God.
38
QS. Yu>suf 12: 23. 39
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 271.
55
40
Say: “Those who invent a lie against Allah will never
prosper”.41
(QS. Yu>nus 10: 69.)
The point is that all their actions fetching will not work to achieve
victory afterlife. It is not charity that they will be accepted by God. Especially
whatever and whosoever says it is communion with God or what they say is
the Son of God will be able to help them and rescue them from the torment of
the Fire.
42
“So give what is due to kindred, the needy and the wayfarer.
That is best for those who seek the countenance, of Allah, and it
is they who will prosper”.43
(QS. Al-Ru>m 30: 38).
This verse explains, who people are generous because of Allah, are a
lucky men. They are not going to be hated for good, not griping. For people
who are given the help they will pray for him, "I hope people who give will be
rewarded by Allah with much luck". While the rich man, but he's griping,
during the life of the rich will be made in the talk for others.
40
QS. Yunus 10: 69. 41
Abdullah Yu>suf ‘Ali,. Op. Cit, p. 244. 42
QS. Al-Ru>m 30:38. 43
Abdullah Yu>suf ‘Ali,. Op. Cit, p. 495.
56
3. Fa<za )فاز(
.in the Quran there are 2944 verses (Surah Al-Imra<n: 185 and 188, QS فاز
Al-Ah{za<b: 71, QS. Al-Nisa <’: 13, 73, QS. Al-Ma<’idah: 119 , QS. Al-An’ `a<m:
16, QS. Al-Tawbah: 20, 73, 89, 100.111, QS. Yu>nus: 64, QS. Al-S{a<ffa<t: 60,
QS. Gha<fir: 9, QS. Al-Dukha<n : 57, QS. Al-Jathi>yah: 30, QS. Al-H{adi>d: 12,
QS. Al-S{aff: 12, QS. Al-Tagha<bun: 9, QS. Al-Buru>j: 11, QS. Al-Fath{: 5 , QS.
Al-Mu'minu>n: 111, QS. Al-Nu>r: 52, QS. Al-H{asr: 20, QS. Al-Naba ': 31, QS.
Al-Zuma<r: 61). But I'll just take a few verses that are associated with this
problem.
45
“Those who believe, and suffer exile and strive with might and
main, in Allah’s cause, with their goods and their persons, have
the highest rank in the sight of Allah: they are the people who
will achieve (salvation)”.46
(QS. Al-Tawbah 9: 20)
The glory of this verse finds from three things, there are; the virtue of
the faith and the willingness the prophet even though, he was pass away. The
first is faith, second, the willingness to move to defend the faith, third,
capable to jihad struggle in the way of Allah. Always ready to do all the
asking of Allah even by the wealth and his soul. The glory is mean success in
44
Muh{ammad Fua<d ‘Abdul Baqi>, Mu’jam Al-Fahras li Al-Fa<d Al-Qur’a<n Al-Kari>m, (Darul Fikr, 1981)
45 QS. Al-Tawbah 9: 20
46 Abdullah Yu>suf ‘Ali,. Op. Cit. p. 214.
57
the world by get the high level or the good position and also till here after by
get the good position beside Allah..
47
“For them are Glad Tidings, in the life of the present and in the
Hereafter; no change can there be in the words of Allah. This is
indeed the supreme felicity”.48
(QS. Yu>nus 10: 64.)
Glory is called victory and happiness. If we are ever seeing or entering
into the realm of philosophy, then Science Ethics discuss at length those who
aim to achieve a happy life. According to Socrates, the peaking of happy is
when we reach Ma'rifat.
49
“Then as to those who believed and did righteous deeds, their
Lord will admit them to His Mercy: that will be the
Achievement for all to see”.50
(QS. Al-Jathi>yah 45: 30)
The glory and the victory verse above are based on two things; his faith
and deed with the wisdom and piety. It can be done by helping who needing,
47
QS. Yu>nus 10: 64. 48
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 243. 49
QS. Al-Jathi>yah 45: 30 50
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 622.
58
giving the tax to the destitute and poor, he can be praying as well as, fasting
etc. hence; it will be entering by Allah in a good place and heaven. Two things
between faith and deed with the wisdom and piety are not separated. If the
goodness from someone who does not faith, it will not purpose. It’s also
explain in other verses to make it strength of it.
51
“The day that He assembles you (all) for a day of assembly-that
will be a day of mutual loss and gain (among you), and those
who belive in Allah and work righteousness-He will remove
from them their ills, and He will admit them to Gardens beneath
which Rivers flow, to dwell therein forever: that will be the
Supreme Achievement”.52
(QS. At-Tagha<bun 64: 9)
The harmonies between faith and deed with the wisdom and pity will
get the real revenge in the heaven. It is the huge victory and the genuine of the
purpose of the faith person. The promise of Allah is the real to them whom
good fearing. Allah will not disapprove His promise.
51
QS. At-Tagha<bun 64: 9 52
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 710.
59
53
“Think not that those who exult in what they have brought
about, and love to be praised for what they have not done-think not that they can escape the penalty. For them is a Penalty
grievous indeed”.54
(QS. Al-Imra<n 3:188)
This verse states two very low human temperaments, or a humble
mind and soul dwarf shows, the temperament of a hypocrite and a coward, no
dare to be responsible. First: is the person who has been happy with their
doing. Second: is the person who commits a cowardly, and praised the attitude
cowardly, or stupid people who take pride in folly. Third: people who love to
be praised for things he never did himself.
Because the fall of this paragraph, the history of which was conveyed
by Bukha>ri and Muslim that they received from Abu Said al-Khu>dry, that
some of the hypocrites had been evasive and hiding away when the
Messenger of Allah delivered a call to go to war, jiha>d fi sabililla>h. They felt
good, because they had separated themselves from the jihad, but after the
Prophet returned from the war with great results, they also came to the
Messenger of Allah, apologized and suggested several reasons why they did
not participate and did not mind taking oath as well. And when people had
talked about the victory achieved, with no shame, they also contributed to
speak. Although they did not go, they too were "secretly" in the rear.
53
QS. Al-Imra<n 3:188 54Abdullah Yu>suf ‘Ali,. Op. Cit. p. 82.
60
4. Fariha )فرح(
The word فرح \ in al-Qura'an there were 2255 verses: (Surat At-
Tawbah: 9 and 50, QS. Al-Shu>ra: 48, QS. Al-An’a<m: 44, QS. Yu>nus: 22 and
58 , QS. Al-Ra'd: 26 and 36, QS. Al-Ru>m: 4, 32 and 36, QS. Gha<fir: 75 and
83, QS. Al-Qas{as{: 76, QS. Al-H{adi>d: 23, QS . Al-Naml: 36, QS. Al-Imra<n: 3,
120 and 188, QS. Hu>d: 10, QS. Al-Mu'minu>n: 53, QS. Al-Qas{as{: 76). But I'll
just take a few verses.
56
“If then they turn away, We have not sent you as a guard over them.
Your duty is but to convey (the message). And truly, when we give
man a taste of a Mercy from Ourselves, he does exult thereat, but
when some ill happens to him, on account of the deeds which his
hands have sent forth, truly then is man ungrateful!”.57
(QS. Al-shu>ra< 42: 48)
Sometimes we forget the real life, when we get a hardship or difficulty
we always pray, and always remember to ask God, whereas when we get what
we want or we're happy and having fun we forget him
55
Muh{ammad Fua<d ‘Abdul Baqi>,. Op. Cit, 56
QS. Al-shu>ra< 42: 48. 57
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 603.
61
58
“But if we give him a taste of (Our) favours after adversity has
touched him, he is sure to say, “All evil has departed from me:”
Behold! He falls into exultation and pride”.59
(QS. Hu>d 11: 10)
The verse above explains that people who is beef about his given up till
forget to say thank, it will suffer the difficulty, they are some people who has
empty soul for the faith. Most of them is beef when gets it’s difficulty, and
forget when luckiness. According to them, the wealth and their success are from
their struggle. And it will consider to Allah who gives the difficulty when he is
suffer unlucky. They are the group who cannot grateful. The happiness
characteristic in this verse is temporary only. The happiness just on his world,
they do not think the eternal happiness in here after.
Explain in other verse in the term of فرح.
60
“Allah does enlarge or grant by (strict) measure, the Sustenance
(which He gives) to whom so He pleases. (The worldly) rejoice
in the life of this world: but the life of this world is but little
comfort in the Hereafter”.61
(QS. Al-Ra’d 13: 26)
58
QS. Hu>d 11: 10 59
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 251. 60
QS. Al-Ra’d 13: 26 61
Abdullah Yu>suf ‘Ali,. Op. Cit, p. 289.
62
From that verse, it shows clearly of the parable in worldly happiness.
This verse is the commemoration of people who get much wealthy in the
world. Temporary of happiness has forgotten the eternal happiness. Most of
them is not realize the worldly happiness, it is just supplies the eternal
happiness. The worldly happiness as Mata’, it means supply to the next living.
If Allah gives the much wealthy, it just takes the some to prepared the next
living to reached the eternal happiness. The verse shows that both of the
happiness are needed.
62
“Say: “in the bounty of Allah. And in His Mercy-in that let them
rejoice”: that is better than the (wealth) they hoard”.63
(QS.
Yu>nus 10: 58)
When Allah gives His guidance to you, it will make happy. This gift is
just for faith people. When the people do not faith save mush of wealthy, they
feel happy, so that as the faith people save the faith, deed the wisdom, gift and
the God’s mercy. The wealthy become the bridge to reach the eternal
happiness. The eternal happiness is the continuing the God’s mercy in the
world.
62
QS. Yu>nus 10: 58 63
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 242.
63
64
“Those who split up their religius, and become (mere) sects-each
party rejoicing in that which is with itself”.65
(QS. Al-Ru>m 30: 32)
The verse above states that, the religion of Islam itself also arise group
classes. Each group is devided also to various groups. For few years they feel
difficult to unite all, which is right between them, because they feel right. Our
safety is achieved when we get back to the order of God to the Prophet.
According to the history of Ibn Jarir, on one day Umar bin Khatab was
walking, he Met Mu'az bin Jabal, then he asked "Is this ummah amplifier
milestone?", Mu'az replied: "It is a three way for the release of danger .
Firstly, Al-Ikhlas, the nature that Allah is fitroh and hegive it for the people,
secondly, Prayer as the pillar of religion, thirdly, Obey and firm grip ". Then
Umar welcomed: "You're right!".
64
QS. Al-Ru>m 30: 32. 65
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 495.
64
5. Haya<ta Al-Tayyibah )الطيبة حياة(
66
“Whoever works righteousness, mean or women, and has Faith, Verily, to him will we give a new Life, a life that is
good and pure and we will bestow on such their reward
according to the best of their actions”.67
(QS. Al-Nah{l 16:
97).
The verse above is the confirmation for the previous verse. The
happiness will be reach after save the faith and deed with the wisdom.
The deed with wisdom will become people do the activity without
retain. And also give the spirit of held the bag and deed as good as they
can. Words حياة طيبة in this verse it does not mean the living that full
in the wealthy and much of prosperity. The good living for this verse
means the living which it fills of honesty, patient to face the
probationary from God, and be honest for the gift of God. Therefore,
someone will not feel the really sad or down, and feel the scary. He
realizes that all of happen is the good choosing from the God.
66
QS. Al-Nah{l 16: 97. 67
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 322.
65
6. Masru>ra<n )مسرورا(
68
“And he will turn to his record behind his back”.69
(QS. Al-Ingsyiqa<q 84: 9)
The greatly delighted, it means the heavenly people. Hence of the
people who has good destiny, it will get the willing of God and entering
to the heaven as family
70
“Truly, did he go about among his people, rejoicing!”.71
(QS. Al-Ingsyiqa<q 84: 13)
The meaning of this verse is the wasted way of the people. He
spent his time with no purpose. He does not think about the eternal
happiness. In the world just make it fun and be extravagant with his
wealthy.
68
QS. Al-Ingsyiqa<q 84: 9. 69
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 774. 70
QS. Al-Ingsyiqa<q 84: 13. 71
Abdullah Yu>suf ‘Ali,. Op. Cit. p. 774.
